A Child of the Law

Luke 2:22-40 

 

Below is a rough translation and some brief comments about the story of Mary and Joseph and the baby Jesus, after the shepherds have departed. Verse 21 is a brief description of Jesus’ circumcision, which is curiously left out of the reading for the first Sunday after Christmas in Year B of the Revised Common Lectionary. I have a small remark at the bottom of my rough translation of this fascinating text. 

 

²²Καὶ ὅτε ἐπλήσθησαν αἱ ἡμέραι τοῦ καθαρισμοῦ αὐτῶν κατὰ τὸν νόμον 

Μωϋσέως, ἀνήγαγον αὐτὸν εἰς Ἱεροσόλυμα παραστῆσαι τῷ κυρίῳ, 

And when the days of their cleansing according to the law of Moses were fulfilled, they brought him up to Jerusalem to present to the Lord, 

ἐπλήσθησαν: IAI 3p, πλήθω, 1)to be or become full, to be fulfilled, completed, ended

ἀνήγαγον: AAI 3p, ἀνάγω, 1) to lead up, to lead or bring into a higher place  2) of navigators: launch out, set sail, put to sea

παραστῆσαι: AAInf, παρίστημι, 1) to place beside or near 1a) to set at hand

1. See below, v.24, n.1, for the legal reference to this cleansing (catharsis) for Mary. In the previous verse, Jesus had been circumcised at the end of the eight day. We should now be about a month into Jesus’ life. I suspect that, as a matter of practicality, the circumcision was as early as possible in a child’s life (perhaps waiting long enough to see if the boy survived) and the journey to the temple for purification would be after a mother had recovered (provided she survived.) 

 

²³καθὼς γέγραπται ἐν νόμῳ κυρίου ὅτι Πᾶν ἄρσεν διανοῖγον μήτραν ἅγιον 

τῷ κυρίῳ κληθήσεται, 

as it has been written in the law of the Lord that every male who opens the womb shall be called holy to the Lord, 

γέγραπται: PerfPI,  γράφω, 1) to write, with reference to the form of the letters 

διανοῖγον: PAPart nsn, διανοίγω, 1) to open by dividing or drawing asunder, to open thoroughly

κληθήσεται: FPI 3s, καλέω, 1) to call  

1. The word for womb, μήτραν, seems to be related to the word “matrix” as well. It is the Greek rendering of the Hebrew  םרח. Again, in the first note of the next verse I will show the law to which Luke is referring. 

2. Luke speaks of the “law” five times in this chapter and only four other times outside of it. Vv. 23, 24, and 39 have this curious phrase, “the law of the Lord,” v. 22 speaks of “the law of Moses,” and v.27 simply says “the law.” In Luke’s four other uses outside of this chapter, he never modifies the law as “of the Lord.” 

3. This verse seems to interrupt the flow of vv.22 and 24, so many translations put it in parentheses. The agency of v.24 shifts back to the parents with another allusion to the law.  

 

²⁴καὶ τοῦ δοῦναι θυσίαν κατὰ τὸ εἰρημένον ἐν τῷ νόμῳ κυρίου, ζεῦγος 

τρυγόνων ἢ δύο νοσσοὺς περιστερῶν. 

and to give a sacrifice according to what is said in the law of the Lord, ‘a pair of turtledoves or two young pigeons.’ 

δοῦναι: AAInf, δίδωμι, 1) to give

εἰρημένον: PerfPPart asn, λέγω, 1) to say, to speak

1. The entire, brief 12^th chapter of Leviticus is about this purification following childbirth: 

The Lord spoke to Moses, saying: Speak to the people of Israel, saying:

If a woman conceives and bears a male child, she shall be ceremonially unclean for seven days; as at the time of her menstruation, she shall be unclean. On the eighth day the flesh of his foreskin shall be circumcised. Her time of blood purification shall be thirty-three days; she shall not touch any holy thing, or come into the sanctuary, until the days of her purification are completed. If she bears a female child, she shall be unclean for two weeks, as in her menstruation; her time of blood purification shall be sixty-six days.

 When the days of her purification are completed, whether for a son or for a daughter, she shall bring to the priest at the entrance of the tent of meeting a lamb in its first year for a burnt-offering, and a pigeon or a turtle-dove for a sin-offering. He shall offer it before the Lord, and make atonement on her behalf; then she shall be clean from her flow of blood. This is the law for her who bears a child, male or female. If she cannot afford a sheep, she shall take two turtle-doves or two pigeons, one for a burnt-offering and the other for a sin-offering; and the priest shall make atonement on her behalf, and she shall be clean.

2. Significantly, Luke depicts Mary and Joseph as offering the gift that is allowed for those who cannot afford a sheep. 

 

²⁵Καὶ ἰδοὺ ἄνθρωπος ἦν ἐν Ἰερουσαλὴμ ᾧ ὄνομα Συμεών, καὶ ὁ ἄνθρωπος 

οὗτος δίκαιος καὶ εὐλαβής, προσδεχόμενος παράκλησιν τοῦ Ἰσραήλ, καὶ 

πνεῦμα ἦν ἅγιον ἐπ' αὐτόν: 

And behold a man was in Jerusalem, whose name (was) Simeon, and this man (was) righteous and blessed, praying for the consolation of Israel, and a spirit was holy upon him; 

Ἰδοὺ: AMImpv εἶδον, a particle serving to call attention.

ἦν: IAI 3s, εἰμί, 1) to be, to exist, to happen, to be present 

προσδεχόμενος: PMPart nsm, προσδέχομαι, 1) to receive to one's self, to admit, to give access to one's self 

ἦν: IAI 3s, εἰμί, 1) to be, to exist, to happen, to be present 

1. The opening phrase could be “there was a man” or “a man was,” since the verb εἰμί can take a nominative noun (ἄνθρωπος) as its predicate. 

2. Likewise the final phrase could be “a spirit was holy” or “a holy spirit” for the same reason – the nominative ἅγιον could modify the noun or be a predicate.

3. I added “was” where it seems warranted because the initial ἦν could reign over the rest of the sentence. 

 

²⁶καὶ ἦν αὐτῷ κεχρηματισμένον ὑπὸ τοῦ πνεύματος τοῦ ἁγίου μὴ ἰδεῖν 

θάνατον πρὶν [ἢ] ἂν ἴδῃ τὸν Χριστὸν κυρίου. 

And it was having been advised to him by the holy spirit he was not to see death before [or] he would see the Christ of a lord. 

ἦν: IAI 3s, εἰμί, 1) to be, to exist, to happen, to be present 

κεχρηματισμένον: PerfPPart nsm, χρηματίζω, 1) to transact business, esp. to manage public affairs  1a) to advise or consult with one about public affairs

ἰδεῖν: AAInf, ὁράω, 1) to see with the eyes

ἴδῃ: AASubj 3s, ὁράω, 1) to see with the eyes

1. I am using “advised” for χρηματίζω, rather than “revealed” because I want to keep it separate from ἀποκαλύπτω in v.35. The word is translated as “warned” twice in Matthew’s story of the Christ child (Mt. 2:12, 22). Curiously, this is the word used in Acts 11:26, which says that the disciples were first called Christians in Antioch. 

2. “Christ of a lord” is pitifully wooden at this stage of translation. I am just honoring that there is no definite article for “lord.” 

3. The ἢ in brackets is not in some of the later manuscripts. It is a conjunction that typically brings together two mutually exclusive things or two options. In the verse 24, it was “a pair of turtledoves or two young pigeons.”  – in this case it would be either ‘Simeon’s before this event death’ or ‘Simeon seeing the Christ.’ 

 

²⁷καὶ ἦλθεν ἐν τῷ πνεύματι εἰς τὸ ἱερόν: καὶ ἐν τῷ εἰσαγαγεῖν τοὺς γονεῖς τὸ παιδίον Ἰησοῦν τοῦ ποιῆσαι αὐτοὺς κατὰ τὸ εἰθισμένον τοῦ νόμου περὶ αὐτοῦ 

And he came in the spirit into the temple; and in the parents bringing in the child Jesus of the doing him according to the custom of the law concerning him 

ἦλθεν: AAI 3s, ἔρχομαι, 1) to come

εἰσαγαγεῖν: AAInf, εἰσάγω, 1) to lead in  2) to bring in, the place into which not being expressly stated

ποιῆσαι: AAInf, ποιέω, 1) to make

εἰθισμένον: PerfPPart asn, ἐθίζω, 1) to accustomed, usage, custom

1. This is a very awkward verse to translate because the second part is one long preparatory phrase for the verb “took” in v.28. “In the parents bringing in the child” reminds me of the curious phrase “the laying on of hands,” in that it nominalizes the verb, making an action into a thing. 

 

²⁸καὶ αὐτὸς ἐδέξατο αὐτὸ εἰς τὰς ἀγκάλας καὶ εὐλόγησεν τὸν θεὸν καὶ εἶπεν, 

And he took him in the bent arms and blessed the God and said, 

ἐδέξατο: AMI 3s δέχομαι, 1) to take with the hand

εὐλόγησεν: AAI 3s, εὐλογέω, 1) to praise, celebrate with praises

εἶπεν: AAI 3s, λέγω, 1) to say, to speak

1. I made ἀγκάλας “bent arms” even though “arms” might suffice, because the etymology of the word is from the word “bent.” It’s less a reference to the limbs and more to the act of holding in the inner curvature of the arms. This is a Kodak Moment to me. The wizened elder cradling the baby, one of the exiting this world with satisfaction; the other entering a life of purpose and pain. 

 

²⁹Νῦν ἀπολύεις τὸν δοῦλόν σου, δέσποτα, κατὰ τὸ ῥῆμά σου ἐν εἰρήνῃ: 

Now dismiss your servant, master, according to the your word in peace; 

ἀπολύεις: PAI 2s, ἀπολύω, 1) to set free  2) to let go, dismiss 

1. While the literal word order obscures it, Simeon is ready to be “dismissed in peace” according to what had been advised to him in v.26. 

2. Many translations make δέσποτα (literally, “despot”) into “Lord.” I am following the NRSV with “master” to keep it distinct from κύριος, which Luke uses several times in this pericope. 

 

³⁰ὅτι εἶδον οἱ ὀφθαλμοί μου τὸ σωτήριόν σου 

because my eyes saw your salvation 

εἶδον: AAI 3p, ὁράω, 1) to see with the eyes

 

³¹ὃ ἡτοίμασας κατὰ πρόσωπον πάν τωντῶν λαῶν, 

which you prepared before a face of all the peoples, 

ἡτοίμασας: AAI 2s, ἑτοιμάζω, 1) to make ready, prepare 

 

³²φῶς εἰς ἀποκάλυψιν ἐθνῶν καὶ δόξαν λαοῦ σου Ἰσραήλ. 

A light into revelation of Gentiles and a glory of your people Israel. 

1. Simeon’s description of God’s salvation is inclusive of Gentiles and Israel. Matthew will present this as a story in itself with the Magi. 

 

³³καὶ ἦν ὁ πατὴρ αὐτοῦ καὶ ἡ μήτηρ θαυμάζοντες ἐπὶ τοῖς λαλουμένοις περὶ 

αὐτοῦ.

And his father and mother were amazed at the things spoken about him. 

ἦν: IAI 3s, εἰμί, 1) to be, to exist, to happen, to be present 

θαυμάζοντες: PAPart npm, θαυμάζω,1) to wonder, wonder at, marvel 

λαλουμένοις: PPPart dpn, λαλέω, 1) to utter a voice or emit a sound 

1. Some of the early manuscripts – those available to the KJV and YLT – have “Joseph” instead of “his father.” I’m guessing some scribe wanted to keep it clear which father we’re talking about here. 

2. Like the shepherds, now it’s Mary and Joseph’s turn to marvel. This is one of the first ways that Luke names Joseph as actually participating in the action, beyond answering the command to go to Bethlehem to be registered. 

 

³⁴καὶ εὐλόγησεν αὐτοὺς Συμεὼν καὶ εἶπεν πρὸς Μαριὰμ τὴν μητέρα αὐτοῦ, 

Ἰδοὺ οὗτος κεῖται εἰς πτῶσιν καὶ ἀνάστασιν πολλῶν ἐν τῷ Ἰσραὴλ καὶ εἰς

σημεῖον ἀντιλεγόμενον 

And Simeon blessed them and said to Mary his mother, “Behold this one is set into fall and rise of many in Israel and in a sign which will be opposed 

εὐλόγησεν: AAI 3s, εὐλογέω, 1) to praise, celebrate with praises

εἶπεν: AAI 3s, , λέγω, 1) to say, to speak

Ἰδοὺ:  AMImpv εἶδον, a particle serving to call attention.

κεῖται: PMI 3s, κεῖμαι, 1) to lie  1a) of an infant 

ἀντιλεγόμενον: PPPart asn, ἀντιλέγω, 1) to speak against, gainsay, contradict

1. The verb κεῖμαι here is translated “destined” by many translations. It is actually the same verb as 2:16, where the shepherds find the child “lying” in a manger” or 3:9 where the axe is “laid” at the root of the tree.  

 

³⁵{καὶ σοῦ [δὲ] αὐτῆς τὴν ψυχὴν διελεύσεται ῥομφαία}, ὅπως 

ἂνἀποκαλυφθῶσιν ἐκ πολλῶν καρδιῶν διαλογισμοί. 

{and to you [also] a sword will pass through your soul}, that reasonings out of many hearts may be revealed. 

διελεύσεται: FMI 3s, διέρχομαι, 1) to go through, pass through  1a) to go, walk, journey, pass through a place

ἂνἀποκαλυφθῶσιν: APSubj 3p, ἀποκαλύπτω, 1) to uncover, lay open what has been veiled or covered up 

1. This verse has been worked over a lot. The sense of it is that the opposition to Jesus will disclose what lies hidden in many hearts. And Mary’s own heart will be pierced in the process. Let the endless wonder over this disclosure to that young mother begin. It is a worthy task. 

 

³⁶Καὶ ἦν Αννα προφῆτις, θυγάτηρ Φανουήλ, ἐκ φυλῆς Ἀσήρ: αὕτη 

προβεβηκυῖα ἐν ἡμέραις πολλαῖς, ζήσασα μετὰ ἀνδρὸς ἔτη ἑπτὰ ἀπὸ τῆς παρθενίας αὐτῆς, 

And Anna was a prophetess, daughter of Phanuel, out of the tribe of Asher: she was very advanced in days, having lived with a husband seven years from her virginity, 

ἦν: IAI 3s, εἰμί, 1) to be, to exist, to happen, to be present 

προβεβηκυῖα: PerfAPart nsf, προβαίνω, 1) to go forwards, go on 

ζήσασα: AAPart nsf, ζάω, 1) to live, breathe, be among the living

1. This verse is another case of the verb εἰμί, which can be translated straight up with Anna as the subject or predicate, and prophetess as the subject or predicate, or the implied subject could be “there was” with prophetess and Anna as the predicates. 

 

³⁷καὶ αὐτὴ χήρα ἕως ἐτῶν ὀγδοήκοντα τεσσάρων, ἣ οὐκ ἀφίστατο τοῦ 

ἱεροῦ νηστείαις καὶ δεήσεσιν λατρεύουσα νύκτα καὶ ἡμέραν. 

and she a widow until eighty-four years, who did not leave the temple serving fasts and prayers night and day. 

ἀφίστατο: IMI 3s, ἀφίστημι 1) to place away from, that is to say remove, cause to depart.

λατρεύουσα: PAPart nsf, λατρεύω,\1) to serve for hire 

1. Luke’s gospel ends with the disciples continually being in the temple, blessing God (24:53). The descriptions of Simeon and Anna are proto-discipleship, or just plain discipleship. 

 

³⁸καὶ αὐτῇ τῇ ὥρᾳ ἐπιστᾶσα ἀνθωμολογεῖτο τῷ θεῷ καὶ ἐλάλει περὶ αὐτοῦ  πᾶσιν τοῖς προσδεχομένοις λύτρωσιν Ἰερουσαλήμ. 

and in that hour having come she was professing to God and was speaking concerning him to all of those who were awaiting redemption of Jerusalem. 

ἐπιστᾶσα: AAPart nsf, ἐφίστημι, 1) to place at, place upon, place over 1a) to stand by, be present 

ἀνθωμολογεῖτο: IMI 3s, ἀνθομολογέομαι, 1) to reply by professing or by confessing

ἐλάλει: IAI 3s, λαλέω, 1) to utter a voice or emit a sound  

προσδεχομένοις: PMPart dpm, προσδέχομαι, 1) to receive to oneself, to admit, to give access to oneself; to expect or wait for.

1. This is the only use of ἀνθομολογέομαι in the NT, but it is related to a number of other words, since the kernel λογ is so common. This particular word – according to the definitions I have seen – seems to imply some mutuality, perhaps indicating that Anna’s words corresponded and affirmed what Simeon had said. 

2. I hope we don’t overlook the phrase, “to all who were awaiting redemption of Jerusalem.” That temple – however we might think about it toward the end of Luke’s gospel – was rife with expectation and hope. 

 

³⁹Καὶ ὡς ἐτέλεσαν πάντα τὰ κατὰ τὸν νόμον κυρίου, ἐπέστρεψαν εἰς τὴν 

Γαλιλαίαν εἰς πόλιν ἑαυτῶν Ναζαρέθ. 

And having accomplished all the things according to the law of the Lord, they returned into Galilee into the city which is Nazareth. 

ἐτέλεσαν: AAI 3s, τελέω, 1) to bring to a close, to finish, to end

ἐπέστρεψαν: AAI 3p, ἐπιστρέφω, 1) transitively, to turn to. 

1. We’ve traveled full circle, returning to Nazareth where Joseph and Mary were in v.4 as this story began.  

 

⁴⁰Τὸ δὲ παιδίον ηὔξανεν καὶ ἐκραταιοῦτο πληρούμενον σοφίᾳ, καὶ χάρις 

θεοῦ ἦν ἐπ' αὐτό. 

Yet the child grew and became strong filled with wisdom, and grace of God was on him. 

ηὔξανεν: IAI 3s, αὐξάνω, 1) to cause to grow, augment

ἐκραταιοῦτο: IPI 3s, κραταιόω to become strong

πληρούμενον: PPPart nsn, πληρόω, 1) to make full, to fill up, i.e. to fill to the full

ἦν: IAI 3s, εἰμί, 1) to be, to exist, to happen, to be present 

1. I love the KJV phrase, “waxed strong” for some reason. 

2. This finale similar to the description of the baby that became John the Baptizer in Luke 1:80. 

 

This reading is a fascinating story that one might consider bringing back on a Sunday that is not after Christmas and (too often) sparsely attended. I suspect in Luke’s writing it was intended to be more significant than our season suggests. There’s the birth, the announcement to and visit by the shepherds, then the two different acts of fulfilling the law – circumcision and the offering of the firstborn. Again, due to the way we highlight Christmas Eve and Christmas Day, we usually leave this story along with the shepherds in v.20. In doing so, we miss an essential part of Jesus’ identity. He is circumcised according to the law. It is a mark of identity that is forever. Then he is presented with the peasant’s offering. Then the elders come into the story – that’s as fascinating as shepherds and angels to me. The hope, the waiting for the redemption of Israel, had not died over the years or through the imperial oppression. The folks subject to the dogma of Caesar Augustus are the folks who were awaiting redemption. And the temple was a place where that hope was kindled and folks like Simeon and Anna found their voice. And Jesus was that hope. There is so much to love about this text.